Bible, Theology & Philosophy

This study of cessationism considers three essential questions. Focusing on the gift of tongues, Parts 1 and 2 addressed the first of these: What were the gifts in the New Testament, and how does that biblical description compare to what is happening in contemporary charismatic circles? When we approach the continuationist/cessationist debate by first defining the gifts biblically, it becomes apparent that modern charismatic practice does not match the New Testament phenomena.

The second essential question is the when question. If the miraculous gifts (biblically defined) are not occurring in the church today, then does the Bible provide indications to when those gifts ceased?

For the sake of space, this question will be addressed only briefly. Those interested in further study on this issue should read Satisfied by the Promise of the Spirit by Thomas Edgar.

In interacting with the when question, six texts must be considered. Many of these texts are used by continuationists to argue for the ongoing nature of the charismatic gifts.

Used with permission from Theologically Driven.

The blogosphere has been humming lately with questions of Christian freedom and Christian depravity, the role of faith and works in sanctification, the priority of law or Gospel in sanctification, and the like. Some have seized the “Gospel-Centered” banner and have used it to wage general war on law and works—after all, they argue,

So what’s wrong with the syllogism? Well, the logical structure is fine, so if an error is to be found, it has to be in one of the premises. In this case, it is the major premise. The gospel is not reducible to the forensic reality of justification. It also includes the experimental reality of regeneration. Together they comprise what the Reformers described as the duplex beneficium of union with Christ—two distinct benefits received simultaneously in the Gospel. And whenever we minimize either of these benefits, the Gospel disappears:

This essay was originally published on December 12, 2006.

The apostle Paul was under arrest, being transported to Rome by a military guard. Along the way, his ship put in at the Lycian port of Myra, where the Roman centurion found a different ship that was sailing to Italy (Acts 27:5-6). The book of Acts does not tell how long Paul was in Myra between ships.

Nobody knows when or how the Christian church was established in Myra. Paul had previously ministered in cities near Myra, so perhaps missionaries from one of those churches may have gone to that town. Or perhaps Paul himself was able to do some preaching while waiting for the centurion to locate a ship to take Paul to Italy.

What we do know is that the church in Myra survived until persecution came under the Emperor Diocletian. The Diocletian persecution was the most widespread and deadly harassment of Christians in Roman history. So systematic and thorough was the persecution that the emperor believed he had wiped out Christianity forever. He even minted a coin to commemorate the event.

Well into the Diocletian persecution, the church in Myra found itself without a pastor. Unable to locate a new shepherd (pastors were special targets of the emperor), the church sought counsel from neighboring pastors. These church leaders gathered in Myra to pray and to seek the Lord’s provision of a new bishop for the church. When they had exhausted every alternative, they gave themselves to a night of prayer. They asked God to send His choice as the first person to enter the church building in the morning.