Lately, it has been hard to avoid the cessationist / continuationist debate when perusing the Christian blogosphere. I mentioned it myself in a recent post on a somewhat different topic. But the time has come for me to open up the debate for any interested here on my blog.

Have miraculous gifts, tongues, and prophecy ceased today??

What follows is my bringing together a list of links to interesting articles on the topic. I come from a cessationist background, yet I have much sympathy for the continuationist position in principle (for some brief definitions of terms and a discussion of the debate check out Phil Johnson’s post here.) Today there are quite a few “reformed charismatics” . And they are not your typical TBN variety, either!

Before you continue on to the rest of this article, though, at least reference my recent post explaining the current blog-o-debate over this issue centering on Phil Johnson’s blogs (his now abandoned Pyromaniac, and the new teamblog Pyromaniacs).

• At the onset let me state that I believe much of this debate centers on assumptions and implications. The cessationist assumes that with the closure of the canon, the function of these miraculous or apostolic-type gifts (throw in prophecy too) is no longer needed. They also assume that the purpose of the gifts is tied up in an apostolic authentication function which has ceased with the John the Beloved’s death. On the flip side, the continuationist assumes the gifts should continue since Scripture does not expressly teach there cessation. (Cessationists’ claims that 1 Cor. 13:8 is such an express teaching seem too simplistic and eisegetical to me.)
• Now, to the articles…. Phil Johnson points out, in a post entitled “You’re probably a cessationist, too”, that virtually all charismatics agree that the modern use of prophecy (and even the modern exercise of the gift of miracles) is inherently different from the NT exercise of it by the apostles and others. From this he claims continuationists “have, in effect, conceded the entire concessionist argument” .
• Adrian Warnock points out, though, that virtually all cessationists concede a good bit of the continuationist’s argument by holding to a continued experiential role of the Holy Spirit in the lives of believers.
• Steve S has a series of articles on this subject which trace the nature of Biblical prophecy and show how the closing of the canon really does not address the question at hand.
• Ben Wright, of Paleoevangelical, in a series of articles dealing with Fundamental Baptist Fellowship’s position on John Piper (see part 1, part 2, and part 3 of this interesting series) he makes the following interesting observations, “Is there not a difference between recognizing a specific ongoing gift [to specific individuals] of healing or miracles, and merely allowing that God might still choose to perform a miraculous healing or some other sign to validate the gospel?” And he brings the argument home when he applies this point to fundamentalist missionaries describing miraculous workings of God on the foreign field. He says, “These events seem to be similar to what Piper is talking about. The only difference I see is that Piper is advocating that we pray for these signs, but fundamentalists merely testify that they happen.” See the whole post here.
• Steven Harris has an excellent article dealing with the eschatological function of spiritual gifts. THIS IS DEFINITELY WORTH READING!!
• And last, but not least, John Piper has a good Scriptural treatment of spiritual gifts here. He does an especially good job dealing with the cessationist use of 2 Cor. 12:11-12 to prove the gifts are “apostolic signs” , and must therefore pass away with the apostles.

Any thoughts or suggestions? Anyone willing to contribute to the debate? For now, I am still reading and thinking prayerfully about this position, although I must be honest in stating that I can see a lot more Scriptural support on the continuationist side of the fence.

(But in closing, let me stress, this issue does not necessarily need to divide believers. The Reformation principle of Sola Scriptura is affirmed by many on both sides. The presence of explicitly false prophecies or unscriptural superstitions, or an unbiblical emphasis on the gift of tongues ”these issues are actually distinct and separate from this issue. They do not necessarily follow from continuationism. Again I point you to Nathan Pitchford’s call to unity here.)