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E. The Clear Statements of Scripture Regarding the
Charismata Are Inimical to Cessationism
Warfield also fails to perceive that the explicitly stated
commands to fulfill the biblical conditions for the manifestation
of the charismata (e.g., repentance, faith and prayer)
contradict his unconditional, temporary connection of the
charismata with the apostles and the introduction of their
doctrine. He also fails to account for the many explicit biblical
commands directly to seek, desire and employ the very charismata
he claims have ceased. How can Warfield ignore these biblically
explicit conditions and commands for the continuation of the
charismata, if, as he insists, the Bible continues as the
normative guide to the Church for her faith and praxis?
1. Commands to Faith and Prayer for the Appearance
of the Charismata
The New Testament repeatedly exhorts its readers that the
appearance of God's charismatic power correlates with human
response, specifically, in faith and prayer. This need not imply
that these work magically, in some sense "forcing" God to act.
But it is clear that anyone, quickened by the Spirit, is
commanded, either by precept or example, to respond, for example,
in faith and prayer to God's graces. Peter, in his Pentecost
sermon urges, "Repent and be baptized every one of you, in the
name of Jesus Christ so that your sins may be forgiven. And you
will receive the gift of the Holy Spirit. The promise is for you
and your children and for all who are far off--for all whom the
Lord our God will call." Repentance, aggressive turning from this
present world to enter the kingdom of God and its charismatic
blessings, is a strong theme in the teaching of Jesus (e.g., Mt
13:44-45; 10:7,8 Lk 9:1,2; cf. 10:9).
In the synoptic gospels, almost all of the references to
faith relate it to the power of God for physical needs, primarily
healing. Jesus stresses the need for faith for miracles ("your
faith has saved you": Mk 5:34 Mt 9:22 Lk 8:48, cf. 7:50; "made
you whole": 17:19; Mk 10:52 Lk 18:42). The context shows similar
connections in Mt 8:10 Lk 7:9, cf. Jn 4:46-54; Mk 2:5 Mt 9:2; Lk
5:20; Mt 15:28, cf. Jn. 11:40. Even for control over the elements
Jesus commands faith (Mk 4:40 Mt 8:26 Lk 8:25); even to walk on
the water (Mt 14:31), to uproot mountains and trees by faith (Mk
11:20-25; Mt 17:20-21; 21:20- 22; Lk 17:6, cf. I Cor 13:2). In
fact, he says, "Everything is possible to those who have faith"
(Mk 9:23)! Conversely, where there is unbelief Jesus does no
miracles (Mk 6:5-6 Mt 13:58).
This commitment is carried on in the apostolic church. The
story of the healing of the lame man teaches explicitly that
miracles do not derive from apostolic accreditation, but from the
power of faith in the exalted Christ (in this case of the lame
man, Acts 3:12, 16; cf. 4:9-12; see the similar teaching in
14:9). Paul commands his readers to "prophesy according to your
faith" (Rom. 12:6; cf. 12:3; Eph. 4:7,16), and connects the faith
of a local congregation, not accreditation of doctrine, with the
working of miracles (Gal. 3:5). Cyril H. Powell, in The
Biblical Concept of Power (London: Epworth Press, 1963),
185-85, cites a number of similar examples in Paul and concludes,
"Paul has learned that pistis [faith] is the way to God's
gifts [of power]." Scripture offers many other examples relating
prayer and the appearance of miracles in the ministry of Jesus
and the apostles, e.g., in the miracle of exorcism in Mk 9:28;
similarly in Acts 4:30 prayer "to stretch out your [God's] hand
to heal and perform miracles in the name of your holy servant
Jesus"; 4:33, 8:15, 9:40; 28:8. See G.W.H. Lampe, "The Holy
Spirit in the Writings of St. Luke," Studies in the
Gospels, ed. D.E. Nineham (Oxford: Blackwell, 1952), 169.
Paul continually prays for his converts that they might abound in
"knowledge and all perception" or "all Spiritual wisdom and
understanding" (including charismatic revelation), as well as "in
all power" (dunamis--not excluding its most frequent NT
meaning, "miracle"--Phil 1:9-10; Col 1:9-12). James makes the
crucial point that the appearance of miracles is not a function
of accrediting prophets, but of righteous, believing and fervent
prayer (5:16-17). James points to Elijah as an example for his
readers to follow, not a saint to be accredited with miracles.
Why cannot this principle be applied to the New Testament
worthies as well?
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