The Unbiblical History of Cessationism and

the Biblical Support for Miraculous Experiences in Christianity

Cletus Hull
Birth of Pentecostalism: RTCH785B
August 28, 2014

Introduction
Twentieth century Pentecostalism reawakened the world to miracles. The growth of this
movement activated individuals in established religion to wrestle with a major player on the
world scene of Christianity. Even so, as Pentecostalism expands, the cessationist view
resuscitates a theological position that corresponds with the European intellectual development
of the late seventeenth and eighteenth centuries named the Enlightenment. The proponents of
cessationism believe that their cause is true and just. As a consequence of the strict emphasis on
Enlightenment presuppositions in theology, their belief system allows no place for the
miraculous in Christian living. The thesis of this paper argues for the clear biblical authority and
support for miracles in contrast to the problem of the unbiblical history of cessationism. The
topic is divided into five sections. First, a presentation of the problem of cessationism and the
purpose of this study is submitted. Second, specific historical figures from church history
represent the foundation for cessationism. Third, historical antecedents supporting miraculous
experiences are surveyed. Fourth, a theological and biblical critique of cessationism is examined.
Fifth, concluding thoughts and reflections on the unbiblical basis for cessationism is contested by
the biblical revelation of the miraculous in Christianity.
The problem and study
Because of the remarkable growth of Pentecostalism in the past one hundred years, the
reemerging development of the belief in miracles has spread into all denominations of
Christianity. Many Protestant and Roman Catholic Christians speak about miracles as daily
occurrences. On first thought, one may believe this idea as desirable. However, opposition has
become fierce in teaching against the miraculous in Christianity. Jon Ruthven writes, the
cessasionist polemic, which was often directed against persons or groups claiming religious

authority via any exhibition of divine healings, prophecies or miracles, recurs consistently from
within such conflict settings throughout the history of the Church.1 Today, fundamentalist
teachers react with rash, unbiblical dogmas against the biblical precedent for the miraculous in
the ministry of Christ and the believer.
The purpose of this paper exegetes the faulty presuppositions underlying cessationist
opinion. This study examines the historical ethos behind cessationism and buttresses the biblical
belief in the miraculous with Holy Scripture. In fact, the modern day cessationist view is not
grounded in Scripture but rather in the principles of the Enlightenment which support the secular
American culture. An honest evaluation of cessationism would cause many conservative
fundamentalists to reconsider the underpinnings of their belief system.
Notable persons from church history supporting cessationism
Specific historical antecedents for the unbiblical belief in cessationism are copious.
Numerous Christians holding a cessationist theology have contributed to this investigation. This
section discusses the remarks of five particular people: John Chrysostom, Augustine, John
Calvin, B.B. Warfield and John MacArthur. Their outspoken influence creates a thread of
unbelief and skepticism enduring two millennia of Christianity.
Living in the late fourth century, John Chrysostom is the Archbishop of Constantinople.
He is known as an eloquent preacher and respected by the church. In one of his surviving
sermons on 1 Corinthians, he reveals his views on the cessation of the miraculous gifts. In his
commentary on 1 Corinthians (Homilies on 1 Corinthians), Chrysostom interprets 1 Cor. 12 and
writes concerning the gift of tongues,
1 Jon Ruthven, On the Cessation of the Charismata: The Protestant Polemic on Postbiblical Miracles Journal of
Pentecostal Theology Supplement Series, no. 3, ed. John Christopher Thomas, Rick D. Moore, and Steven J. Land.
(Sheffield: Sheffield Academic Press, 1993), 3.

This whole place is very obscure; but the obscurity is produced by our ignorance of the
facts referred to and by their cessation, being such as then used to occur but now no
longer take place. And why do they not happen now? Why look now, the cause too of the
obscurity hath produced us again another question: namely, why did they then happen,
and now do so no more?2
Chrysostoms noted comments are just the beginning of historic cessationism.
One of the famous theologians and Christian philosophers is the Bishop of Hippo in the
Roman province of Africa named Augustine. In his previous writings, Augustine composed
observations expressing a belief that miracles discontinued in his generation. He asserts,
We have heard that our predecessors, at a stage of faith on the way from temporal things
up to eternal things, followed visible miracles. They could do nothing else. And they did
so in such a way that it should not be necessary for those who came after them. When
the Catholic Church had been founded and diffused throughout the whole world, on the
one hand miracles were not allowed to continue till our time, lest the mind should always
seek visible things, and the human race should grow cold by becoming accustomed to
things which when they were novelties kindled its faith. On the other hand we must not
doubt that those are to be believed who proclaimed miracles which only a few had
actually seen, and yet were able to persuade whole peoples to follow them. At that time
the problem was to get people to believe before anyone was fit to reason about divine and
invisible things.3
In addition, his homily on First John explains that speaking in tongues was a miracle suitable for
the early church, but that it was no longer evident in his time.4 Chapters eight and nine of Book
XXII of The City of God, written circa A. D. 425, Augustine notes that miracles in his day are not
as spectacular or noteworthy as those at the dawn of Christianity, but they continue to take
2 Gerald Bray, ed. 1,2 Corinthians. Ancient Christian Commentary on Scripture New Testament Vol. VII. (Downers
Grove, IL: InterVarsity Press, 1999), 146.
3 J.H.S. Burleigh, ed. Augustine: Earlier Writings, Library of Christian Classics (Philadelphia: Westminster Press,
1953), 248.

4 Translated by H. Browne, From Nicene and Post-Nicene Fathers, First Series, Vol. 7. Edited by Philip Schaff.
(Buffalo, NY: Christian Literature Publishing Co., 1888.) Revised and edited for New Advent by Kevin Knight.
Accessed August 14, 2014, http://www.newadvent.org/fathers/170206.htm.

place.5 However, Augustines belief in the supernatural wanes throughout his lifetime. He
eventually records, in the earliest times, the Holy Spirit fell upon them that believe and they
spoke with tongues, which they had not learned, as the Spirit gave them utterance. These were
signs adapted to the time. For there was this betokening of the Holy Spirit in all
tongues [languages] to show that the gospel of God was to run through all tongues over the
whole earth. That thing was done for a sign, and it passed away.6 Augustines impact on
cessationism sways many people in the church to oppose the miraculous in Christianity.
In the Reformation era, John Calvin records though Christ does not expressly state
whether he intends this gift [of miracles] to be temporary, or to remain perpetually in the Church,
yet it is more probable that miracles were promised only for a time, in order to give lustre to the
gospel while it was new or in a state of obscurity.7Additionally, he details that the gift of
healing, like the rest of the miracles, which the Lord willed to be brought forth for a time, has
vanished away in order to make the preaching of the Gospel marvelous forever.8 It appears from
his teachings that given these considerations, he believes the miraculous gifts faded from church
history, making their claims rare and indeterminate.
5 Translated by Marcus Dods, From Nicene and Post-Nicene Fathers, First Series, Vol. 2. Edited by Philip Schaff.
(Buffalo, NY: Christian Literature Publishing Co., 1887.) Revised and edited for New Advent by Kevin Knight.
Accessed August 14, 2014, http://www.newadvent.org/fathers/120122.htm.

6 Augustine, From Nicene and Post-Nicene Father, First Series, cf. Schaff, Homilies on the First Epistle
of John, 6.10. 7:49798. Accessed August 14, 2014. http://www.ccel.org./schaff/npnf107.toc.html.
7 John Calvin, Commentary on Matthew, Mark & Luke, vol. 3; Matthew 28:16-20; Mark 16:15-18. Accessed 20
June 2010, http://www.ccel.org/ccel/calvin/calcom33.ii.li.html.

8 John Calvin, Institutes of the Christian Religion, The Library of Christian Classics, ed. by John T. McNeill, trans.
by Ford Lewis Battles (Westminster John Knox, 1950), 18.

During the birth of the Wesleyan revivals, Higher Life and Azusa Street era, Calvinist
minister B. B. Warfield (1851-1921) becomes a major cessationist promoting miracles exist only
for past history. In his book Counterfeit Miracles he combats the growing enthusiasts with his
cessationist arguments. Warfield taught that miracles ceased with the death of the last apostle
and that, once the Church had been established, demons had been banished and could no longer
harm Christians.9 J. E. Meeter notes the foundation supporting the famed cessationists belief:
It is the distinction of Christianity that is has come into the world clothed with the
mission to reason its way to its dominion. Other religions may appeal to the sword, or
seek some other way to propagate themselves. Christianity makes its appeal to right
reason, and stands out among all religions, therefore, as distinctively the Apologetical
religion. It is solely by reasoning that it has come thus far on its way to its kingship, And
it is soley by reasoning that it will put all its enemies under its feet.10
Warfields appeal to reason in the Princeton Seminary environment grounds his thought process
to reject miraculous experiences based on natural theology.
Radio Bible teacher John MacArthur describes the conviction of those who believe in
miraculous experiences as continuationism.11 Desiring not to employ charismatic theologys
terms, he opposes the miraculous work of the Spirit with fundamentalist vocabulary. In
MacArthurs rigid worldview, those seeking prayer for healing, tongues, prophesy, and a sense
Gods presence in an emotional manner have stepped out of the pale of orthodoxy. He teaches

9 Francis MacNutt, The Nearly Perfect Crime: How the Church Almost Killed the Ministry of Healing
(Grand Rapids, MI: Chosen Books, 2005), 180.
10 J. E. Meeter, ed. Selected Shorter Works of Benjamin B. Warfield Vol. 2. (Philippsburg, NJ: P & R Publishing,
2001), 98.

11

John MacArthur, Strange Fire (Nashville, TN: Nelson Books, 2013), 96.

that the apostolic gift of healing has ceased.12 In addition, his popular radio program Grace to
You and ministry institute The Masters College have spread the cessationist view to a large
segment of conservative evangelical Christianity.
Historical antecedents supporting the miraculous in church history
Historically, miraculous experiences in Christianity have their advocates. At the close of
Jesus ministry, he declares in John 14:11-14,
Believe me when I say that I am in the Father and the Father is in me; or at least believe
on the evidence of the works themselves. Very truly I tell you, whoever believes in me
will do the works I have been doing, and they will do even greater things than these,
because I am going to the Father. And I will do whatever you ask in my name, so that the
Father may be glorified in the Son. You may ask me for anything in my name, and I will
do it.
For twenty-one centuries the church has observed and recorded miraculous experiences. Jesus
proclaims that his followers would do greater things than he accomplished. The extraordinary
miracles of God in the lives of Roman Catholics include visions, prophecy, physical healings,
and speaking in tongues. Francis MacNutt writes that Catholics seem to be more open to
healing prayer and the other charismatic gifts--even prayer in tongues--than are many
evangelicals.13 This section of the paper will deal with the topic of miraculous experiences in
the early church, the reason for its disappearance and renewal in the twentieth century.
Jesus teaches his disciples that demons are subject to his Name (Luke 10:17-19). The
primitive church is filled with stories of triumphs over Satan. The early church kept a lively
practice of the baptism in the Spirit[and] carried on Jesus healing and deliverance
ministries.14 Noted church fathers testify to this knowledge. Tertullian claimed that the noblest

12 Ibid., 176.
13 MacNutt, 162.

Christian life is to exercise evil spiritsto perform cures.15 Also, Justin Martyr, who wrote
around A. D. 150, stated that Christians were able to drive out those demons that the pagans were
helpless in casting out.16 Others such as church father Origen (martyred ca. 253), noted that
Christians cast out demons merely by prayer and simple adjurations which the plainest person
can use.17 However, Jack Hayford aptly observes that the Roman emperor Constantines
conversion and the emergence of Christendom in the fourth century brought an even more
dramatic loss of charismatic activity.18 Not only was the church weak in influence, but she lost
the mission of Jesus to save and heal. The Catholic mystical tradition continued to allow for a
few saints possessed of heroic holiness to exercise some of the gifts, but such holiness was
reserved, in the minds of most, for the clergy and religious (bishops, priests, monks, and nuns),
not for the masses of ordinary Christians.19 Eventually, by the year 800more or lessa
desire for baptism with the Holy Spirit had disappeared.20 Following the collapse of the Roman
14

Ibid., 82.

15

Ibid., 83.

16

Ibid., 84.

17

Ibid., 83.

18
Hayford, Jack H. and S. David Moore, The Charismatic Century: The Enduring Impact of the Azusa Street
Revival. (Nashville, TN: Warner Faith, 2006), 22.

19 Vinson Synan, The Century of the Holy Spirit (Thomas Nelson, 2001), 21.

20 MacNutt, 96.

Empire, an intellectual darkness and economic regression occurred in Europe. The dark ages and
crusades caused the Church to neglect the miraculous ministry that Jesus promised. For
centuries, the miracles of Christ are limited to relics, apparitions and veneration of the saints.
In the nineteenth century, an awareness of supernatural incidents increase in the church.
In 1801 Cane Ridge had a profound effect upon religion that has lasted to this day. It was one of
those influences that enabled the United States to remain a largely Christian nation.21 Other
movements such as the Higher Life, Keswick and Holiness churches prepare the way for a new
revival. As Pentecostals reawakened the concept of the miraculous in Christianity, Donald
Dayton notes by the turn of the century most of the currents that had adopted the doctrine of
baptism in the Spirit had also begun to teach a variation on the theme of divine healing.22
Vinson Synan writes In the Latter Days of the observation of missionary bishop Leslie
Newbigins surveillance of the world scene of Christendom,
According to Newbigin, the first was the Catholic tradition which emphasized continuity,
orthodoxy, and the importance of the sacraments to the life of the church. The Protestant
tradition, on the other hand, emphasized the centrality of the scriptures and the
importance of the proclaimed word of God. The Pentecostals added to these two historic
expressions of the faith an emphasis on the present action of the Spirit in the church
through the gifts of the Holy Spirit. According to Newbigin, the church needed all three
emphases in order to be a powerful force in the modern world.23

21 MacNutt, 188.
22
Donald W. Dayton, Theological Roots of Pentecostalism (Grand Rapids, MI: Zondervan
Publishing House, 1987), 136.

23 Vinson Synan, In the Latter Days (Ann Arbor, MI: Servant Books, 1984), 139-40.

Jack Hayford recognizes that God through Pentecostalism is at work renewing and moving His
church along in His purposes just as He has done for the last two thousand years.24 Thus, though
the church begins with power miracles, the formalized structure of the church and cessationism
caused a decline in miraculous experiences. Still, God has a design through the Pentecostal
movement rekindling the charismatic gifts for a new generation.
A theological and biblical critique of cessationism
Cessationists believe in Scripture but have no expectation that God supernaturally
intervenes in humankind. R. T. Kendall states that cessationists have chosen to believe that God
does not reveal Himself directly and immediately.25 God has sovereignly decided not to
demonstrate his power. Jon Ruthven maintains during the Enlightenment, the basis of religious
authority underwent a profound shift: from the Protestant basis of biblical authority to the human
authority of perception and reason. The Enlightenment era is generally regarded as the watershed
in thought about miracles.26 Hence, God withholds miracles because the Bible is all that is
necessary for Christian faith and practice.
New Testament passages supporting miraculous experiences
The ministry of Jesus is to preach, teach, and heal. Matthew 9:35 says Jesus went
through all the towns and villages, teaching in their synagogues, proclaiming the good news of
the kingdom and healing every disease and sickness. This verse contains the threefold aspect of
Jesus vocation. Everywhere he walks he preaches the Gospel, heals the sick, and teaches the
24 Hayford, 44.
25

R.T. Kendall, Holy Fire (Lake Mary, FL: Charisma House, 2014), 113.

26 Ruthven, 24.

way of the Father. Nearly every ministry day includes the three mainstays of what Jesus Christ
considers the Gospel: preaching, teaching, and healing hurting humanity from the bonds of
Satan. Those in the liberal camp of the historical Jesus seminar believe Jesus performs no
miraculous works; perhaps a few psychosomatic healings; consequently, the apostles and church
invented the healing pericopes. Cessationists insist that miracles occur in biblical days, and
expect a wondrous return of Christ in the clouds, but no supernatural ministry should be
legitimized at present. Miraculous healing ceased after the first century, and modern claims from
preachers in Pentecostal Christianity are suspect at best. These elaborate theories of
cessationism, lose not only the power that Jesus ministry commissioned, but his compassion as
well.
Nevertheless, healing, deliverance and other miraculous manifestations are the norm in
biblical days. In the Old Testament, prophets and other leaders experienced angelic visitations,
parted seas, healed the sick, raised the dead and cast out demons with their musical instruments.
In the New Testament it is not a chosen few gifted with the miraculous; God opens the playing
field wide open. Jesus and the apostles preached, healed and cast out demons. The seventy of
Luke 10 operate in the miraculous realm as well. In Mark 16, supernatural signs and wonders are
promised to all who believe the Gospel. In the Bible, miracles are not the exception, but the
norm!
Furthermore, miracles and healings have not ceased after the apostolic age, but continue
through the entire church age. To be sure, large portions of the church lost the original vision, but
various individuals and groups are found at any period of history healing the sick, casting out
demons, prophesying and working miracles. Since the Pentecostal revival of the early twentieth
century, such phenomena have become widespread. In fact, the second largest assembly of

Christians in the world (after the Roman Catholics) is people who believe in the baptism in the
Holy Spirit with signs following.
The ministry of the apostle Paul is characterized by healings and miracles. His dramatic
conversation to Christ in Acts 9:1-18 commences his miracle ministry and the restoration of sight
is his first personal miracle. Additionally, via Acts, Luke records several events of healings and
exorcisms. A list of the recorded miracles of the apostle Paul from the New Testament includes,
Pauls first missionary journey:
1. Acts 13:6-11 Paul strikes Bar-Jesus (Elymas) the sorcerer blind on Cyprus for trying
to turn the proconsul Sergius Paulus from the faith.
2. Acts 14:3 Paul enabled to do miraculous signs and wonders at Iconium.
3. Acts 14:8-10 Paul heals a man lame since birth in Lystra.
4. Acts 14:19-20 Paul survives being stoned in Lystra.
Pauls second missionary journey:
1. Acts 16:16-18 Paul heals a demon-possessed girl in Philippi after she follows him and
interferes with his preaching.
2. 1 Thess. 1:4-5 Paul performs miracles during his stay in Thessalonica.
Pauls third missionary journey:
1. Acts 19:11-12 Miraculous healing of those who touch Pauls garments and
handkerchiefs during his eighteen months in Ephesus.
2. Acts 20:9-11 Paul brings Eutychus back to life after he falls from a second story
window during a late night meeting of the church in Troas.
Pauls journey to Rome:
1. Acts 28:3-6 Paul survives snakebite on the island of Malta.
2. Acts 28:7-8 Paul heals the father of Publius on Malta.
3. Acts 28:9 Paul heals the sick on Malta.

Thus, throughout his labors he retains the miraculous ministry that Jesus initiated in his time on
earth. Paul is not a cessationist or one who denies the supernatural ability of God. Graham
Twelftree expresses of the apostle in Paul and the Miraculous, the historical Paul is to be
understood not only in terms of his theological enterprise but also through taking into account his
life and work, which includes his understanding and experience of the miraculous and the place
of miracle working in his mission.27 In addition, in 1 Corinthians he encourages the gifts of
miracles, healing, tongues and discerning of spirits (1 Cor. 12) and writes in his second letter I
persevered in demonstrating among you the marks of a true apostle, including signs, wonders
and miracles (2 Cor. 12:12).28 Hence, Paul certainly supports the miraculous in the life of a
believer.
A theology supporting miraculous experiences embarks with dissecting the argument that
cessationists promote. Pentecostals maintain that all the spiritual gifts such as tongues, prophecy
and healing remain in operation since the days of the apostles. However, cessationists contend
that the revelatory gifts have not functioned in the church since the close of the apostolic age. A
key battleground passage of scripture for debate is 1 Cor. 13:8-10. Jon Ruthven insightfully
acknowledges that 1 Cor. 13:8-13 is perhaps the locus classicus in the discussion on the
continuation of spiritual gifts.29 For the purposes of this section, the King James Version is
utilized. Paul pens in 1 Cor. 13:8-10,

27 Graham Twelftree, Paul and the Miraculous: A Historical Reconstruction (Grand Rapids, MI: Baker
Academic, 2013), 26.
28

All scriptural references are from the New International Version of the Bible unless otherwise noted.

29

Ruthven, 131.

Charity never faileth: but whether there be prophecies, they shall fail; whether there be
tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know
in part, and we prophesy in part. But when that which is perfect is come, then that which
is in part shall be done away.
Sandwiched between two chapters highlighting a proper understanding on the spiritual gifts, his
instruction teaches that certain gifts will cease when the perfect is come (1 Cor. 13:10, KJV).
The question is, what does Paul mean by the perfect? This slice of scripture presents an
exegetical and hermeneutical interpretation that must place the meaning in context with Pauls
letter and teaching to the Corinthian church.
The interpretation of the word has a monumental impact on this crucial debate.
Though the King James Version and older translations have perfect, the accurate translation of
the word is complete, bring to an end, finish, accomplish.30 Thus, completeness is a better
understanding of the word . In other words, when we are with the Lord in complete
condition with him face to face (1 Cor. 13:12), the partial revelations of all the gifts will be
removed for the perfect or complete disclosure of knowing God in all his fullness. That is why
Paul metaphorically admits we see through a glass, darkly (1 Cor. 13:12). A state of wholeness
and completeness serves as a better interpretation of the word in its context. Typically,
cessationists teach that the conclusion of the canonical Bible by the last living apostle denotes
that the miraculous gifts are no longer necessary. God bestows the gift to establish the church,
hence, the Bible contains the only source for revelation in the church and equipping the saints (2
Tim. 3:16-17). Thus, because the Bible exists, there is no need for miracles or spiritual gifts. This
interpretation cannot be supported exegetically in Scriptures context. Reformed minister D.
Martyn Lloyd-Jones rejects this idea expounding,
30
Bauer, Danker, Arndt and Gingrich, A Greek-English Lexicon of the New Testament and Other Early
Christian Literature 2nd edition, (Chicago: University of Chicago, 1979), 809.

It means that you and I, who have the Scriptures open before us, know more than the
apostle Paul of Gods truthIt means that we are altogether superior even to the
apostles themselves, including the apostle Paul! It means that we are now in an position
whichwe know, even as also we are known by Godindeed, there is only one word
to describe such ah view, it is nonsense.31
The notion of a completed canon is foreign to the apostle at this moment of writing and forces
him to address a topic that is not on his mind. In addition, those who support this flawed opinion
disregard Pauls earlier admonition when he wrote in 1 Cor. 2:10-13,
These are the things God has revealed to us by his Spirit. The Spirit searches all things,
even the deep things of God. For who knows a persons thoughts except their own spirit
within them? In the same way no one knows the thoughts of God except the Spirit of
God. What we have received is not the spirit of the world, but the Spirit who is from God,
so that we may understand what God has freely given us. This is what we speak, not in
words taught us by human wisdom but in words taught by the Spirit, explaining spiritual
realities with Spirit-taught words.
Cessationists forget that on this side of eternity the same letter promises the illuminating ministry
of the Holy Spirit who would search and disclose the deep ideas of God to believers.
Several logical criticisms from Scripture require discussion. If the spiritual gifts of
prophecy and knowledge ceased, why does Peters declaration in his first sermon (Acts 2:17-21)
quote Joel 2:28-32 depicting future prophesying? In addition, Revelation 11:1-6 describes two
witnesses prophesying in a forthcoming era of human history. Stating that knowledge ceased is
incompatible with present reality. Obviously, knowledge has not ceased and the gift of teaching
continues in the church. The cessationist view is based on western European Enlightenment
presuppositions that negate the supernatural and define Gods present ability with empirical
scientific realities. In his magnus opus Truth and Method, Hans-Georg Gadamer criticizes the
Enlightenment as a methodology of understanding Scripture and argues that these notions

31

D. Martyn Lloyd Jones, Prove All Things (Eastbourne, England: Kingsway, 1985), 32-33.

produce false prejudices about the interpretation of history.32 His book tackles the Enlightenment
prototype that science is the only legitimate means to decipher life. Thus, western civilizations
acceptance of the Enlightenment has intrinsic weaknesses in its processes.33 Cessationists
incorrectly assume that those who accept a miraculous view will promote heretical movements
that are incongruent with Scripture. Yet, any responsible and reasonable Pentecostal identifies
that revelation which does not harmonize with scripture is false revelation. Thus, the cessationist
view is not tenable by Scripture and church history (Roman Catholic and Protestant)
demonstrates the obvious continuation of the gifts.
Conclusion
The unbiblical basis for cessationism is filled with disingenuous comments toward those
who believe in the miraculous and the Holy Spirit. John MacArthur is a familiar critic of
charismatic theology. He unfairly claims that charismatics treat Him [the Holy Spirit] like an
impersonal force of ecstatic energy and evangelicals have generally reduced Him to the
caricature of a peaceful dove.34 MacArthur believes charismatics are guilty of an unhealthy
focus on the Holy Spirit and that the Spirit points only to Jesus. Yet, Jesus teaches about the Holy
Spirit and His powerful work is highlighted in the book of Acts and the epistles. Certainly, the
Spirit desires to extend all the credit to Christ, but it is a mistake to ignore the Spirit or limit His
power. The church requires Gods miraculous power in a world imbued with satanic
manipulation.
32 Gadamer, Hans-Georg, Truth and Method 2nd Edition, Trans.: Joel Wiemsheimer & Donald G.M, (London,
Sheed & Ward, 1989), 239.

33 Ibid., 210-214.
34 MacArthur, 181.

MacArthur unjustly alleges that charismatics downplay doctrine for the same reason
they demean the Bible: they think any concern for timeless objective truth stifles the work of the
Spirit.35 Again, he knows little of most Pentecostals expertise in Scripture. On the whole,
Pentecostals embrace a conservative evangelical theology, are traditionalists on social issues and
accept a high view of the authority of Holy Scripture. His accusations are based on groundless
suggestions and polemical innuendo.
On the issue of tongues, MacArthur continues his unfounded analysis. He charges that
there is no New Testament warrant for the modern charismatic practice of vainly repeating
gibberish, either at home by oneself or especially at church during a group session of
indecipherable mass numbers.36 He completely dismisses tongues as psychobabble contending
that all efforts to reconcile the biblical miracle of speaking foreign languages and the modern
practice of nonsensical jabber fail.37 Ultimately, MacArthur ignores the Pauline injunction
covet to prophesy, and forbid not to speak with tongues. (1 Cor. 14:39).
On the other hand, reformed charismatic R. T. Kendall discerns that MacArthurs
cessationism quenches the Spirit.38 His significant book Holy Fire presents a balanced biblical
example the Holy Spirits work. Kendall aptly perceives the motives of cessationism as he notes,

35

Ibid., 74.

36

Ibid., 151.

37 Ibid., 236.
38

Kendall, 117.

Cesssationism is a hypothesis. It is not a teaching grounded in Holy Scripturelike the

virgin birth, the deity of Christ, the resurrection of Jesus, and salvation by the blood of
Gods Son. Cessationists have chosen to believe that God does not reveal Himself
directly and immediately today.39
Regrettably, those who follow the principles of cessationism mistakenly have adopted a secular
Enlightenment worldview to justify their beliefs. It is telling that both fundamentalists and liberal
historical criticism utilize Enlightenment concepts as the basis for their presuppositions.
Mainline Protestant Christianity rarely aligns itself with fundamentalism and yet on this topic,
they are in unison.
In spite of this, Francis MacNutt maintains we do not want to deny the value and
blessings of traditional Christianity over the centuries. But we have lost so much. And our
churches need to be humble enough to admit it.40 Jesus ministry is exemplified by healing and
deliverance. Classical Pentecostals, when they preach on healing, continually hold up Gods
promise of healing and intimate that God wants everyone healed.41 Roman Catholic Father
Michael Scanlan remarks that when Jesus is Lord of our lives, he reveals himself as a healer.42
God still performs miracles and yearns for His people to experience them. The biblical support
for the miraculous in Christianity is firmly rooted in Scripture and church history. That is why

39 Ibid., 113.
40

MacNutt, The Nearly Perfect Crime 95.

41

Francis MacNutt, The Power to Heal (Notre Dame, IN: Ave Maria Press, 1978), 129.

42

Scanlan, Michael, Let the Fire Fall (Ann Arbor, MI: Servant Books, 1986), 111.

the author of the New Testament book of Hebrews could boldly affirm that Jesus Christ is the
same yesterday, and today, and forever (Heb. 13:8).

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