Continuationism

This template is misplaced. It belongs on the talk page: Talk:Continuationism.

Continuationism is a Christian theological belief that the gifts of the Holy Spirit have continued to the present age, specifically those sometimes called "sign gifts", such as tongues and prophecy. Continuationism as a distinct theological position arose in opposition to cessationism.

Historically, it was within Calvinism that modern doctrines of cessationism were first formulated. The Roman Catholic Church and other wings of Protestantism were never cessationist by doctrine. However, it would take the emergence of Pentecostalism and a new Pentecostal theology to crystalise a theological position of continuationism as it would be understood today.

History

Inasmuch as the doctrine of continuationism is understood to mean that the gifts of the Holy Spirit, including miracles and healing, did not cease in the Apostolic Age, then continuationism was the settled view of the whole Christian church until the time of the Reformation. Nevertheless, even though there was no doctrine of cessationism made prior to this time, such gifts were not expected as a norm. For instance, Augustine, writing in the early fifth century, commented that speaking in tongues was a miracle that was no longer evident in his own time. He spoke of miracles still occurring at the time but noted in The City of God that they were not as spectacular or noteworthy as those in the Apostolic Age, but that they continued to take place.

The Protestant Reformation saw the birth of a doctrine of cessationism within Calvinism that sought to deny that the gifts of the Holy Spirit persisted beyond the Apostolic Age. This position was motivated by the polemical use of Catholic miracle stories in opposition to Protestantism. However continuationism remained the position, not just in the Roman Catholic church, but also in Anglican churches, initially in Lutheran churches, the Moravian Church, and in later movements such as Methodism.

Accounts of spiritual gifts can be found throughout history, but it was not until the advent of Pentecostalism and the later Charismatic movement that large numbers of Christians began to adhere to a radical continuationism, that argued that the gifts of the Holy Spirit are meant to be experienced by all Christians in every age. Focus moved from Catholic accounts of miracles to other gifts such as speaking in tongues. Continuationists argue that there is no reason to hold that the gifts of the Holy Spirit have ceased, regardless of whether they believe that they should be expected in the modern church or not.

Types

At its heart, continuationism is merely a rejection of cessationism, although the extent of that rejection gives rise to a continuum of positions. Starting with full cessationism the spectrum of beliefs is as follows:

• Full Cessationism - the belief that all miracles have ceased, along with any miraculous gifts.
• Consistent Cessationists believe that not only were the miraculous gifts only for the establishment of the first-century church, but the need for apostles and prophets also ceased.
• Classical Cessationism - miraculous gifts such as prophecy, healing and speaking in tongues ceased with the apostles. However, they do believe that God God occasionally works in supernatural ways today.
• Concentric Cessationism - the miraculous gifts ceased in the mainstream church and evangelized areas, but may appear in unreached areas as an aid to spreading the Gospel.
• Continuationalist except for foundational gifts - rejecting the cessationism arguments with respect to sign gifts, healing and other gifts, but specifically accepting that the offices of the apostles and prophets have ceased.
• Open But Cautious - The conclusion of cessationism that miraculous gifts have ceased goes beyond the express teaching of Scripture or necessary deductions from theological principles of Scripture and leads to undue skepticism of the reports of miracles from around the world.
• Third Wave - the 1980's renewal movement as coined by C. Peter Wagner which holds that the proclamation of the gospel should ordinarily be accompanied by miraculous signs in accordance with the New Testament pattern. However, unlike classic Pentecostalism they believe that baptism in the Holy Spirit happens to all Christians at conversion and that subsequent experiences are better referred to as “fillings” with the Holy Spirit.
• Pentecostal/Charismatic - Classical Pentecostal denominations along with groups that trace their origin to the charismatic renewal movement of the 1960s and 1970s

Theology

Main article: Cessationism versus continuationism

The word Paul used referring to the supernatural gifts of the Spirit is χαρίσματα (charismata), from which the charismatic movement takes its name. Cessationists and continuationists would agree that these gifts were present in the early church, but the difference of opinion comes with whether the gifts ceased with the apostles or soon after the apsotolic age (the cessationist position) or whether they have always been available to the church (the continuationist position).

Continuationsist find no Biblical support for the cessation of the gifts. A passage in 1 Corinthians 13 does say that tongues and other gifts will cease, and is cited by some cessationists.

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. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

— 1 Corinthians 13:8–12 (King James Version)

Continuationists understand τὸ τέλειον, 'the perfect,' to refer to the return of Christ.

As discussed above, continuationst theology knows some variation on whether the office of apostles or prophets remain, and so interpretations of other key cessationist verses such as Ephesians 2:20 can vary. In general, however, the continuationist finds no biblical grounds for assuming the distribution of gifts would cease before the return of Christ. In rejecting cessationst exegesis of these passages, they reject the cessationist proposition.

Many continuationists go further, however, and argue that the gifts of the Spirit should be part of the normal Christian experience, and that the sign gifts remain a sign gift in all church life today. This view is closely associated with Pentecostalism and the charismatic movement. These Continuationists assert that the Spirit still gives gifts so that the church may be strengthened and accomplish what God wants it to do today.

See also

• Cessationism versus continuationism
• Preterism

Further reading

• 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 Related Gifts".“” The Charismatic Movement. Edited by Michael P. Hamilton. Grand Rapids: Eerdmans, 1975.

External links

• Tim Challies interview with Wayne Grudem: Continuationism and Cessationism part 1, part 2
• Field Guide to the Wide World of Religion
• Miracles Are for Today! A Refutation of B. B. Warfield's Cessationism by John Boruff
• On the Cessation of the Charismata by Jon Ruthven